Biographies Of Leaders Of Islam

FatimaAz -Zahra'The Sublime Among All Women

NAME, TITLES AND PARENTAGE

Her name is Fatima (as) and her most popular title is AZ-ZAHRA' (The Lady of Light). She was given many other titles the most popular of which are: SAYYIDATU NISA' AL-ALAMIN (Mistress of Womankind), KHATUN AL-JANNAH (Lady of Paradise), KHATUN AL-QIYAMA (Lady of the Day of Judgment), MA'SUMAT AL-ALAM (The Infallible Lady of the World), SIDDIQA (Truthful), TAHIRA (Purified). She was the only daughter of the Prophet form KHADIJA and it was her son Imam HUSAIN (AS) who perpetuated the Cause of Islam, and we can say without any hesitation that she provided the mainstay to support the mission of her illustrious father.

BIRTH

There is a difference of opinion regarding the dates of her birth and death. Some historians say that was born in the 5th year before Prophet-hood, while other biographers place it five years earlier. Based on AHL AL-BAYT references, one can safely say that she was born on the 20th of JUMADA AL-AKHIR in the fifth year of Prophet-hood (615 A.D.) or the 8th year before the HIJRA.

INSTRUCITON AND STATUS

Up to the age of five, she enjoyed the love and teaching of both parents. Then she was deprived of her mother's love and was looked after by her affectionate father, the Prophet of mercy. Aged ladies of the household, that is, Fatima daughter of ASAD, SAFIYYA daughter of 'ABD AL-MUTTALIB (the Prophet's aunt), and UMMU SALAMA was requested to tutor the child Fatima (as), the wise woman replied: "How can I tutor one who is the personification of high virtues and purity? It is I who should learn from her!" Her childhood, therefore, was passed in a very chaste and modest environment. Both Imam AHMED IBN HANBAL and AT-TABARI quote the Messenger of God (p) saying to his daughter Fatima (as): "I and you, and these two (i.e. Imam HASAN and Imam HUSAIN, (as), and this sleeping man (i.e. Imam Ali (as)) shall be in the same place on the Day of Resurrection".P. 219, vol. 2, of KANZ AL-'UMMAL quotes the Messenger of God (P.B.U.H.) saying that she was named Fatima (as) because God protected her and those who cherish her from Hellfire. 'A'ISHA is quoted on p. 319, vol. 2, of TIRMIDHI'S SAHIH saying: "I have never seen anyone who was so similar to the Messenger of God in his dignity and guidance, whether sitting or standing, more than Fatima daughter of the Messenger of God".

PREVAILING CIRCUMSTANCES

It was then that she saw her revered father preaching Islam in an un-conducive atmosphere. The hostility of the infidels and the death of ABU TALIB and KHADIJA were the shocks that broke the heart of the Prophet (p) Fatima (as) sometimes saw and dressed the wounds sustained by her father due to the stones flung at him by hostile infidels. She might have heard that certain wretches hurled rubbish on her noble father. She might also have learnt of the plans made to put an end to his life.But from all these things, Fatima (as) was neither frightened nor disheartened. She comforted her father even at that tender age, so much so that he gave her the title of "UMMU ABIHA", mother of her own father. She was dismayed at seeing the whole world around her hostile to her father, bent upon ending his life. The entire family was blanketed with clouds of sorrowful grief as a result of the almost daily humiliation and mockery to which her most revered father was subjected.

MIGRATION

When the Migration took place, Fatima (as) was left under the care of Fatima daughter of ASAD. It was a horrible test for the girl of eight to see a group of blood-thirsty enemies surrounding the house with drawn swords. The departure of the loving father whose life was at stake was no less shocking, but Fatima (as) went successfully through this ordeal by virtue of God-gifted courage and fortitude.

MARRIAGE

It was after one year's stay at Medina that Fatima (as) came of age. The Prophet loved and esteemed her a great deal, so much so that whenever she came to him, he respectfully stood up for her. Many dignitaries, including some companions of the Prophet, sought the honor of marrying her, and some made their request formally, but the Prophet rejected all of them saying that he awaited God's Decree in that matter.

Fatima (as) was the model of the Prophet's teaching among women just as Imam Ali (as) was the best embodiment of his instructions and manly qualities among men. Judged from this point of view, they were the most suitable couple. But Imam Ali (as) was too modest to speak on this subject; therefore, some individuals encouraged him to make the formal request. Some historians say that she wasnine, others say she was eleven, when her cousin Imam Ali (as) finally proposed to marry her. Her holy father said to her upon that occasion: "Ali has sought your hand for marriage. You are perfectly aware of his kinship to you and devotion to Islam. I have sought the permission from the Almighty God to give you in wedlock to Ali. Tell me if you approve of the same".Out of modesty, Fatima (as) kept silent. The holy Prophet said: "God is great!Her signifies her approval!" The Prophet asked Imam Ali (as) if he had some property of his own. The youth explained that he possessed a horse, a sword and armor. The Messenger said: "The sword and the horse are indispensable for a warrior like you, but the armor is superfluous; so go and sell it".

Historians say that the armor was sold for 480 silver DIRHAMS which he presented as his bride's MAHR (dower). The Prophet arranged his daughter's matrimony. The Messenger of God told ANAS IBN MALIK to invite a group of SAHABA (companions) including ABU BAKR, UMER IBN AL-KATTAB, UTHMAN IBN AFFAN, 'ABD AR-RAHMAN IBN AWF, SA'D IBN ABU WAQQAS, TALHA, AZ-ZUBAIR IBN ABD AL-MUTTALIB, and some men of the ANSARS. ANAS says: "When they all came and were seated, while Ali was absent on an errand for the Prophet, the Prophet said: 'All praise belongs to God Who is praised through the bounties He bestows, worshipped due to His Might, obeyed due to His Authority, Whose torment and Might are feared, Whose command is obeyed in heavens as on earth, Who created everything by His own Might. He distinguished them through His commandments, dignified them through His religion,was generous unto them through His Prophet Muhammad. God, praised is His Name, Sublime is His Might, has made marriage the means towards maintaining a family line, and a matter whereby He enjoined to link the relations and He made it an obligation on His servants, saying: He it is Who created man from (congealed) water then He established relationships of lineage and marriage: for thy Lord has power (over all things) (QUR'AN, 25:54).

God's commandment leads to its implementation, and its implementation is His commandment, and for each there is timing, andfor each timing there is a record. God obliterates what He wishes and fixes what He desires, and He has the Mother of the Book. God has commanded me to marry Fatima daughter of KHADIJA to ALI IBN ABU TALIB…' Then he ordered a platter of unripe dates to be brought to him of which we ate, and while we were eating, Imam Ali (as) entered, whereupon the Prophet smiled in his face and said: 'God has commanded me to marry you to Fatima for (the dower of) four hundred (or five hundred according to other traditions) ounces of silver if you agree'. He said: 'I agreed to that, O Messenger of God!".

ANAS continued his tale by quoting the Prophet praying thus for thenewly weds : "May God safeguard your tie and make happiness the reward of your toil and bless you both and bring about out of both of you a great deal of good". ANAS comments, as AT-TABARI quotes him on p. 30-31 of his History, saying, "By God, a great deal of good did indeed come out of them both". A traditionalist stated that God Almighty had granted a great portion of his universe river water as the MAHR of Fatima (as). In view of the spiritual excellences of the Messenger's daughter, this saying cannot be dismissed altogether, but the implication of the amount of silver stated above is that Muslims should not fix fabulously large amounts as their daughter's MAHR or consider the MAHR to be the scale of respect for and admiration of the brides. The meager weight of silver was to change the mentality of pride-indulging fathers. If Muslims keep the details of this marriage in view, they will never ruin their financial position by indulging extravagant customs at the marriage of their children.

CHILDREN

Fatima (as) lived only nine years after her marriage. In the second year, she gave birth to IMAM HASAN, and in the year after she gave birth to IMAM HUSAIN (as). Probably in the fifth year, her daughter ZAINAB was born, and in the seventh year, her daughter UMMU KULTHUM was born. The above-named sons later became the Imams of the Muslim community. Her daughter ZAINAB and UMMU KULTHUM proved to be the facsimiles of their noble mother.

CHARACTER AND VIRTUES

In form and features, in courage and eloquence of speech, Fatima (as) was the true copy of her holy father. Especially in truth and trust, she was an exact model of the great sire. During the brief span of her life, she left visible marks of her noble conduct that will serve as a model to lead women forever towards a sense of duty, patience, obedience and chastity.Her husband, upon being asked to describe her after she had already left this world, said, with tears in his eyes, "She was a fragrant flower of Paradise. Her fragrance perfumed my mind even after she herself had withered".

HOUSEHOLD DUTIES

After her marriage, she did all household work in person. Sweeping the floor, cooking, wheel-spinning, flour-grinding, raising and educating the children, in addition to many other household chores, were all carried out by Fatima (as) single-handedly. She neither complained of the overwhelming rush of work, nor did she request her husband Imam Ali (as) to get her a helper. Once she asked her father if she could have a maid. The Prophet instead of acceding to her request gave her a moral counsel. He taught her a special prayer through the use of rosary beads which is still called "TASBIH AZ-ZAHRA". It consists of thanksgiving and calling upon the Glory of God the Great. Fatima (as) was so content with this celestial instruction that she gave up her desire for a helping hand.

It was her habit to be the last to take a meal, waiting till her husband and children were through. Her revered husband asked her one day for something to eat. She lowered her head with silence. He left.Coming back home, he found her busy in prayers and prostrations to God, invoking His mercy. She was not mindful of hunger but of adoration to the Almighty. On a similar occasion, the Imam expressed his surprise at not knowing the state of affairs in the house. Lowering her head, she said: "My revered father had bidden me on his departure (from this world) not to embarrass you by making any demand on you. It is for this reason that I was careful not to upset you on account of any householdneed ".

Later, when Islam brought a measure of prosperity to the Prophet, he granted her a maid named FEDDA whom she always treated as a companion, never degrading her. Islam certainly requires a woman to take equal part with her husband in the struggle of life. But due to differences in physique, their duties are different. This division of work was so nicely demonstrated to the world by Imam (as) and Fatima (as).All the outdoor functions. Fetching water, watering the gardens and earning a living for his family by the sweat of his brow, fell to the lot of Imam Ali (as) who never hesitated to even assist his wife in some of her household chores. All indoor duties were performed by Fatima (as). In most countries, this division of work is still followed. Requirements of time may change this practice to some extent, but the spirit and motives that make the difference between indoor and outdoor duties should always be taken into consideration.

INDIFFERENCE TO ADORNMENT

It is only natural that women are inclined towards ornamentation and adornment. This creates anxiety for men who cannot afford it and spoils the balance of income and expenditure, sometimes resulting in financial and psychological problems. Fatima (as) always desisted from this, making her life a model for the women of poor families. She never allowed elaboration or adornment in dress or household articles because this was the instruction of her father the holy Prophet (p). Some traditions even that once she had somehow managed to acquire two silver bracelets, one necklace, a pair of ear-rings and a new door curtain. When the Prophet came to visit her, his meaningful silence was sufficient to instruct the pious daughter to accordingly give away all these things as an act of charity. When the Prophet came to know of it, he was so pleased that he exclaimed three times in joy: "May her father be sacrificed for her! She did exactly what I wished!". And undoubtedly it was only this high-minded daughter of the greatest teacher of humanity who could give a practical shape to her father's exalted teachings and bring high moral excellence to its climax.

SELFLESSNESS IN WORSHIP AND PRAYER

She was a devoted worshipper of God and indeed she set a noble example for humanity in this matter. Worshipping is a negotiation between man and the Creator. Some people can sacrifice their wealth and even their hard-earned bread for others; as regards their worship, they are more or less "selfish"; they do it for their own good. But the Prophet's Progeny were the exception. Whenever they stood humbly before the Almighty for prayers, they bore compassionate feelings for His creatures in their hearts. According to Imam HASAN (as), Fatima (as) once spent a whole night praying. At the end of the night, she prayed for God's mercy for the believers, imploring nothing forher self . When Imam HASAN made a mention of that to her, she said; "The neighbors must take preference", meaning that a noble person should seek the welfare of others, negating his own personal interests for their sake.

THE VEIL

Fatima (as), the chief of the ladies, put a great deal of emphasis on PURDAH, or veiling both by her conduct and word of mouth. In those days, some ladies took part in congregational prayers in the mornings, standing behind the last row of men and leaving the mosque immediately before the men did. Fatima's house adjoined the Prophet's Mosque but she never took part in those prayers or in the sermons delivered by her revered father. She, rather, managed to hear the contents of those sermons through her son Imam HASAN when he came back home. Once the Prophet, while on the pulpit, asked the audience as to what could be the best thing for a woman. When Fatima (as) was informed of this, she simply uttered: "The best thing for woman is that she neither views a stranger, nor is she viewed by him". When these words reached the Prophet, he proudly remarked; "Naturally, quite correct; she is, after all, a part of my own being".

SERVICES TO ISLAM

In Islamic teachings, women's sphere of work is quite different from that of men. Women are not required to take a combative part in JIHAD. Reliable historians say that Fatima (as) never went to a battlefield. But indirectly she contributed to it as much as she could. For example, when the Messenger of God came back home after being injured during the battle of UHUD, she washed his face and dressed his wounds. When Imam Ali (as) came back home from the same battle, holding his victorious weapon, he exultingly said: "Take this sword; it has exceeded all the limits of faithfulness today". The Prophet also remarked: "Yes, Fatima! Take the saber from his hand. Your husband discharged his duty at the most critical moment. And it is his sword which put to death the prominent chiefs of the infidels".Fatima (as) heard all this with calm modesty and took the sword. She left exalted, thinking that her faithful husband hand fulfilled all the requirements of JIHAD because her personal contribution to the religious battles was only that which she made within the four walls of her home. Undoubtedly she had once gone out in a peaceful expostulation known as the MUBAHALA, but she was completely veiled in her long garb and was accompanied by her husband, father, and children. The details of this event are as follows: A delegation of Christian scholars and spirituals of Yemen came to Medina to argue with the Prophet about the truthfulness of Islam. The discussions with the m continued for several days, and though all points of argument were completely covered, they were not prepared to acknowledge the supremacy of Islam. At this juncture, the following verse was revealed to the Messenger:

"but whoever disputes with you in this matter after what has come to you of knowledge, then say to them: "Come, let us call our sons and your sons, our women and you women, and our (dearest) souls and your (dearest) souls. Then let us pray earnestly to God, calling His curse upon the liars". (QUR'AN, 3:60).

The Christian deputation accepted this challenge.On DHU AL-HIJJAH 24, 10 A.H. (March 22, 632 A.D) the two parties appeared in a plain outside Medina. From one direction came those spiritual leaders of NAJRAN, Yemen, who were the elite among Yemen's clergy, and from the other came the messenger f Allah and his sacred progeny, graceful and dignified. The Prophet was foremost, bearing Imam HUSAIN (as) on his arm while Imam HASAN was holding him by the finger. Behind them was Fatima (as) followed by her husband Imam Ali (as). When the Christian spirituals saw the angelic faces of this assembly, they were struck with grave awe. Fearing the certain and unsparing curse of God in case of a spiritual contest, they gave in and made a treaty on reasonable conditions. The event shows that if once or twice Fatima (as) came out of her house, she was thoroughly veiled, and it was just to carry out the order of God and His Messenger.

THE PROPHET'S TREATMENT

It was due to the heavenly virtues of Fatima (as) that the Prophet was extremely affectionate to her. He also respected her in a degree never shown by any other sage. One of the demonstrations of his love for her was that whenever he proceeded to battle, he bade her farewell the last of all; and when he returned, she was the first he would visit. As regards respect, he stood up to receive her whenever she came into his presence and seated her in his own place, an honor never shown to anyone else by the Prophet.

DISTINCTIONS

The traditions of the Prophet, affirming her virtues are so numerous that with the exception of Imam Ali (as), none can vie with her. Many of them are undisputed, equally acknowledged by all Muslim scholars. Among such traditions are:

- Fatima is the chief of all the women of Paradise.

- Fatima is the chief of all the women of the worlds.

- God is pleased with whomsoever she is pleased.

- Whoever harms Fatima is as though he harms God.

Even her name, which means "redeemer", indicates that God will free from sins a multitude that emulates Fatima (as). Countless traditions like these are recorded in books of tradition.

ON THE PROPHET'S DEATH

In the beginning of the 11th year A.H. (May 632 A.D.), her affectionate and revered father passed into Mercy of God. The shock was so devastating that she lived for only a few months after that sad event. During those days none saw her smile or heard her laugh.

ADVERSE CIRCUMSTANCES

It is the most heart-rending fact that the same lady whom the Prophet always stood to receive, began to feel that the world-seeking opportunists had deserted her. Her accomplished husband Imam Ali (as) was deprived of the caliphate which was vested upon him by the Prophet. That was sad enough, but still sadder was the fact that those who snatched if from him asked him to pay them homage and endorse their regime. They even subjected him to oppression and at one time tried to set his house on fire, but they did not. According to some reports, Fatima's rib was fractured as she hid behind the door which was forced open by the intruders. Imam Ali (as) refused to swear allegiance to them in spite of their pressure as long as Fatima (as) was alive. It was only after her death that Imam Ali (as) felt compelled, in order to safeguard the unity of the Muslim nation, to do so. All these affairs pressed so heavily on her noble heart that she could not bear it and consequently died. The seriousness of these calamities can be sensed in a couplet she composed which roughly says:

Calamities befell me that would turn themost bright Of daylight into the pitch of the darkest night,

FADAK

The physical and spiritual shocks which distressed her were intensified by the confiscation by both ABU BAKR and UMER IBN AL-KHATTAB of the land of FADAK left for her by her father the Prophet as inheritance. It meant depriving her of a supplementary source of livelihood which was badly needed in addition to its sentimental value. Still heavier pressed on her heart the fact that when she asked ABU BARK, the ruling caliph then, why he deprived her of her father's inheritance, he told her that he had heard the Messenger of God say that prophets do not leave inheritance. In vain did Fatima (as) try to convince ABU BAKR that he misunderstood her father's statement which meant that Prophet-hood is not a matter ofinheritance, that the sons of Prophets are not necessarily prophets too. She reminded him of the references in the holy QUR'AN to SULAYMAN (Solomon) being DAWUD'S (David's) heir (holy QUR'AN, SURAT AN-NAML, verse 16),

and the inheritance for which ZAKARIYYA had prayed (holy QUR'AN, SURAT MARYAM, verses 6 and 7). Indeed, what the Prophet had meant was simply that Prophets are not supposed to hoard silver and gold in order to leave it as inheritance for their descendants after them as is the practice of monarchs and those who love this vanishing world. She felt deeply disappointed and never forgot it till the last moment of her life. Fatima's children felt the same way, and they kept trying to get FADAK back and finally succeeded at the hands of the just ruler the UMAYYAD caliph UMER IBN ABD AL-AZIZ. FADAK at that time was an agricultural village situated near KHAYBER in the outskirts of Medina. The Prophet (p) had made peace with its residents in exchange for half of its crops, and it was the property of the Prophet (p) which God permitted him to have without having to fight or wage a war for it. According to ABU SA'ID AL-KHUDRI, when the verse "and grant the near in kin his right" (QUR'AN, 17:26) was revealed, the Messenger of God (p) called Fatima (as) and granted her FADAK. This is recorded on p. 136, vol. 3, of FADA'IL AL-KHAMSA IF AS-SIHAH AS-SITTA (virtues of the five persons in the six SAHIH books), in AL-HAKIM'S TARIKH, in IBN AN-NAJJAR, and it is also recorded on p. 158, vol. 2, of KANZ AL-'UMMAL by AL-MUTTAQI AL-HINDI.

HER WILL

Fatima (as) died while still quite young due to being profoundly disappointed with how things went in the world of Islam immediately after the death of her father the Messenger of God. Prior to her death, she made a most moving dialogue with her husband IMAM ALI IBN ABU TALIB (AS) which is recorded in several books of history and quoted by HASAN AL-AMIN in his Encyclopedia. In it, Fatima (as) said: "Cousin! My first will is that you marry after me my niece 'UMAMA (daughter of her sister ZAINAB, after whom she named her own daughter ZAINAB), for she will treat my children just as I have,fro women are a necessity to men, not a commodity".

Who is this ZAINAB? According to HASAN AL-AMIN, who quotes prominent historians of Islam, ZAINAB was daughter of KHADIJA BINT KHUWAILED (the Prophet's first wife) by her former husband whose biography seems to have slipped the attention of historians. Before the Prophet had received the first revelation, ZAINAB was married to her cousin ABU AL-'AAS IBN AL-RABI' IBN ABD AL-UZZA IBN ABD SHAMS. ZAINAB believed in Muhammad immediately after her mother KHADIJA did, while her husband remained polytheist. ZAINAB'S only offspring were Ali, who died young, and UMAMA, whom Imam Ali (as) married in deference of his wife's will. Fatima (as) emphasized the importance of veiling even in the last days of her illness. One day when she seemed to be very upset, her aunt ASMA' daughter of UMAYS (the widow of JA'FAR AT-TAYYAR) asked her for the reason. She said she did not like the custom of carrying a dead woman on a plank which discloses her size and physique. ASMA' said she had seen in ABYSSINIA a better method. She made for her a semblance of the covered plank or coffin in which a woman's body was carried in that country. Fatima (as) was glad to know it and smiled for the first time since her father had died. She indicated in her will that her corpse should be carried in such a manner.Historians record that it was the first corpse should be carried away in that way. She also indicated that her corpse should be carried away at night, and that those persons whose behavior had wounded her heart and with whom she was extremely displeased when she died should not be allowed to accompany it.

DEATH

Realizing that her end was coming near, she asked her husband to arrange for her last (pre-burial) bath. Having bathed, she put on neat clothes, applied perfume and asked her husband to give her the funeral bathe without removing those clothes (see HILYAT AL-AWLIYA'. Part II. P. 43). After she had left this vanishing world to the eternal one, her husband did as she had requested him, using seven pieces of cloth as her shroud and applying whatever remained of the holy Prophet's camphor to perfume her with. Those present at the time of the ceremonial funeral bath were ASMA' daughter of UMAYS, both of her sons, her daughter ZAINAB and UMMU KULTHUM, and her maid FEDDA. When the news of Fatima's death became known in the city, a large number of the faithful gathered outside Imam Ali's house awaiting the funeral, but Imam Ali (as) sent them both SALMAN AL-FARISI and ABU DHARR AL-GHIFARI to ask them to disperse, for Fatima (as), in her last will and testimony, emphatically expressed her desire that she must not be buried in public or be mourned by the crowds as customary. The funeral prayers therefore were conducted by Imam Ali (as) with five TAKBIRS. He buried her at midnight, obliterating thereafter all the signs of her grave and leveling the ground, just as she had requested in her will.

At the time of the funeral prayers, none was present besides Imam Ali (as) except both his sons, AMMAR IBN YASIR, AL-MIQDAD IBN AL-ASWAD AL-KINDI, AQIL IBN ABU TALIB, AZ-ZUBAYR IBN ABD AL-MUTTALIB, ABU DHARR AL-GHIFARI, SALMAN AL-FARISI, BURAIDAH, and a few members of the clan of BANU HASHIM. Her will also indicated that her grave should not be visited by anyone with whom she was displeased during her lifetime. Finishing the burial, the bereaved Imam stood up, turned his face towards the holy Prophet's sepulcher and said:

"O Messenger of God! I offer salutations to you on my own behalf and on your daughter's. She has come to be your neighbor. She will be resting in your vicinity under the dust. The Almighty God has arranged a quick reunion between you both. O Messenger of God! I have lost patience because of separation from your beloved daughter. I put up with the shock of being separated from you. I repeat the same attitude now with this new separation. I laid you to sleep in your grave. The separation of your soul from your body came about when your body was resting between my chest and neck. The command of the holy QUR'AN suffices me: "Verily we are God's, and verily unto Him is our return".

It was on JUMADA AL-AKHIR 3, 11 A.H. (August 26, 632 A.D.), three months after her father's death, that this most noble lady passed into the Mercy of God. She was buried in the graveyard of JANNAT AL-BAQI'. Her tomb, built later, was razed to the ground along with other tombs of the Prophet's family by the WAHHABI monarch of SAUDI ARABIA the bigoted IBN SA'UD on SHAWWAL 8, A.H. (April 21, 1926 A.D).

Ill-Nature

The Value of Friendship

Love is a natural human feeling. It is for this reason we see every man is attracted by an internal power to other members of his kind. Thus, this instinctive need must be fulfilled and every one must establish brotherly relations with certain individuals or groupsso as to benefit socially from such relations.

Love is the foundation of security and comfort. It is the most enjoyable spiritualneed which develops with time. There isnot amore valuable thing in this world than love.

The pain and suffering which result from losing a beloved one are most disastrous to man; spirits need other spirits for refuge or we would become torn in the hands of insecurity and anxiety, thus, becoming the victims of our own world’s oppression.

A certain scholarwas quoted as saying in this regard,“The secret to happiness is to maintain brotherly relations with our world, instead of creating chaos. Those who cannot love their ownkind, cannot live an anxiety-free and secure life.”

Theties which best bring the various elements of a society to each other are those which are built on true feelings and real love.Harmony which exists between two souls is what makes them unit in the worlds of love and unity. It is from here that the basis of eternal happiness stems. Yet, in order for such happiness to survive, one must set differences aside and compromise with others on some of theissues which they rightly reject.

The most valuable friendships arethose which are not built on personal interests but are twin with the feeling of brotherhood and are able to satisfy the human soul which needs love and comfort. A person who presents himself as a faithful friend should not allow any factor to shake his feelings towards that friend; infact he should endeavor to remove the calamities and pains which befall his friend’s heart, and demonstrate to him the gardens of hopes and comfort.

Those who ask for the love of others should have the ability to give them the same prior to living in the shadow of their emotions. According to one scholar,“Our lives are like a mountainous area, whenever one makes a sound he hears the echo coming back at him; those whose hearts are full of love for others will experience the same from them.

It is true that it is our material life thatis built on exchange. We do not wish to say the spiritual lifeis built on the same basis, but how is it possible to expect faithfulness from others without being faithful to them? And how can one ask for love from others without loving them first?”

Interacting with others can be very harmful if itis not built on love and honesty from both sides.

If the nightmare of hypocrisy overtakes the hearts and lives of men; if flattery replaces honesty and friendship, harmony and sympathy will be weakened and the spirit of cooperation will be stolen from the society.

Undoubtedly, many of us have met others in society in whose hearts lay no real love or emotions; they conceal their real selves behind the cover of love.But frequently we are able to reach beyond that cover to their realities and actual feelings, and as a result, our relationship with them results in the destruction of their masks.

Indeed one of the prerequisites of happiness and an effective method of spiritual development is real friendship with righteous people. This is because personal thoughts develop under the shadow of such relationships, wherein the spirit rises to levels of piety and excellent traits.

Therefore, it is essentialto carefully examine individuals to be taken as friends. It is an unforgivable error to establish friendships with any one whose honesty and purityare not verified - because man was created susceptible to the characteristics of others through his interactions with them. Negative relationships are a threat to the happiness of humanity.

Ill-Natured Individuals are Resentful

Certain characteristics and unwanted habits weaken the ties of love and sometimes result in breaking up excellent relationships. Hot-tempered individuals, who are unable to keep the love of others, erect an indestructible wall between them and society, which prevents them from realizing the light of love.

Ill nature, therefore, destroys the basis of happiness and devalues man’s character. It is indisputable that bad manners keep people away from each other, for man suffers from the treatment of those whom he resents or cannot relateto . Thus, bad manners force people to give up many abilities, which could be very useful in the path of their advancement in life had they beenwell-mannered .

It is necessary for one who wishes to interact in his societyto first realize the art of interaction, and after becoming familiar with it, put it to use according to the acceptable social rules. Without this process, a person cannot live in harmony with his society, nor can interpersonal conduct move towards perfection in such a society.

Good conduct, therefore, is the main basis of happiness between people. It is also an important factor in bettering individual personalities. In fact, good conduct allows man to make use of his abilities and become effective on the general level of managing society. There is not another characteristic equal to good conduct in attracting the love and affection of others and reducing thepains which maybe faced in life.

Those who enjoy such good traits do not manifest their sad sides to others, hence preventing them from reaching beyond their privacy. Such individuals struggle to create a rainbow of happiness and affection around themselves to make those who interact with them, forget their own miseries by giving them a sense of security. They also present their own security despite any troubles they may have, thus, increasing the chances of their success and victory.

Good manners are a strong element in securing success for many individuals.Needless to say, the success of commercial establishments is directly related to the good conduct of its employees.

A manager of a company who enjoys good manners is usually active and attracts many vital connections tohimself . In conclusion, good manners are the secret behindbeing accepted by others. People cannot bear with ill-natured people regardless of their positions. A personal survey would reveal the reasons behind the inclinations towards certain individuals over others.

A western scholar recorded the following regarding his experience in this field:

“One day I decided to conduct an experiment on how my attentiveness and cheerful face affected my life. Prior to that dayI was sad and depressed; on that morning I left the house with the intention of being cheerful.I thought to myself.I have noticed many times that other’s attentiveness and cheerful faces give me strength.

I wanted to discover if I, myself, could be influential to others in the same way.I repeated to myself while on my way to work, my resolution to be attentive and have a cheerful face; I even convinced myself that I was a very lucky man. As aresult I felt a sense of comfort overtake my body.I felt as if I was flying.I looked at my surroundings with a wide smile on my face; yet I still saw many faces around me on which the features of sadness were apparent.

My heart burnt for these people and I wished I could grant them some of the light from my heart.

“That morning I entered my office and greeted the accountant in a manner that hewas not used to. Prior tothis I rarely smiled and never greeted him like this even if my life was on the line. The accountant could not help but greetme with warmth and great affection. At thatmoment I felt that my happiness had truly affected him.

“The president of the company where I work is the kind of man who never lifts his head to talk to others, he is very unpleasant. On thatday he harshly reprehended me, more that day than on any other day. I would not have put up with it; yet, because of my decision not to let any incident bother me, I answered him in such a manner that made some of the wrinkles on his face disappear.

This was the second incident that day. Later on thatday Iendeavoured to keep my attentiveness and cheerfulness and pass them on to my co-workers.

“As such, I was able to practice this method with my family which resulted in positive consequences. As a result,I discovered that I could be active, happy and make others around me feel the same way.

This is possible for you too. Meet people with this attitude, have a cheerful face and the flowers of happiness will bloom in your life, as roses bloom in the spring-time, and you will gain many friends who will bring peace and tranquility to you eternally.”

No one denies the great effect of this characteristic on softening the hearts of the enemies. Respect and good manners also play an important role in convincing one’s opponents of the adherence to ideologies.

Another western writer said in this regard,“All gates are opened towards him whose face is cheerful and who enjoys good manners; while the ill-natured individuals have to knock down doors to open them just like gangsters. The best of matters are those related to kindness,good-manners and cheerfulness.”

Moreover, I would like to add that good manners necessitate happiness and lead good-natured individuals to perfection, but only if such manners and traits stem deep from one’s heart far from hypocrisy and pretense.

In other words, the feeling of love must be a manifestation of what is in the heart. The outside appearance is not necessarily a reflection of whatis hidden in the hearts of men. It is possible that some of the good traits of an individual contradict his disturbed and misguided heart. Many are the devils that dress themselves in the garments of angels, hence concealing their fearful faces under a curtain of beauty.

The Prophet of Islam, the Perfect Exemplar

We all know that one of the most important factors of Islam’s advancement was the perfect conduct of tile Prophet (S). This factis stated in the Holy Qur’an where Allah, the Almighty, says:

“And had you been rough, hard hearted they would certainly have dispersed from around you.” (Qur’an 3:158).

The Prophet of Allah (S) treated all people equally. His deep and indescribable love for humanitywas perfectly manifested in his angelic being. He attended to all Muslims’ needs equally.

“And the Messenger of Allah (S) divided his moments between his companions: he would attend to this and attend to that equally.” 1

He (S) also condemned ill nature; he (S) repeatedly said:“Ill nature is evil and the worst of you are those who are ill-natured.” 2

And he (S) also said:“O sons of AbdulMuttalib , surely you will not (he able to) satisfy people with your money, therefore meet them with cheerful faces and joyful conduct.” 3

Anas ibn Malik , the Prophet’s servant, used to say when he remembered his (the Prophets) excellent traits:“I have served the Prophet (S) for ten years; during this time he has never said ‘woe’ (as if complaining) to me, regardless of what I did or did not do.” 4

Furthermore, good conduct and cheerfulness arefactors which prolong life. Imam as-Sadiq (a.s .) said in this regard:“Kindness and good manners make land flourish and prolong lives.” 5

Dr. Sanderson has written this on the subject:

“Kindness is an important factor in treating and preventing Illnesses. Most medications result in unwanted side - effects along with a temporary cure, while kindness causes everlasting cures to all parts of the body (...) kindness moves all powers of the body. Blood circulation in those who enjoy good manners is excellent, and their breathing is better...” 6

There is a beautiful point in Imam as-Sadiq’s (a.s .) statement. He (a.s .) says there is a direct relationship between kindness and good manners and stated that they are among the factors which prolong life. The reason behind this is that kind people enjoy a sense of happiness and satisfaction, thus, both kindness and good manners have the same desired effects.

Imam as-Sadiq (a.s .) also considered these traits elements for achieving happiness when he said:

“Part of man’s happiness is his good manners”. 7

Samuel Smiles added on the same topic:

“Good manners and emotional balance have their effects on man’s development and happiness just like other powers and Instincts do. As a matter of fact, individual’s happiness is greatly related to their affections and good manners.” 8

In addition, good manners make life easier and increase subsistence and harmony, Imam ‘Ali (a.s .) said:“Good manners bestow subsistence lavishly and make friends (more) intimate.” 9

S.Marden wrote the following in his book:

“I know a restaurant manager who became very wealthy and popular because of his good conduct.I learned that travelers and tourists traveled long distances to reach his restaurant; they did so because in this restaurant they liked the privacy and the pleasant atmosphere. When the customers are at the restaurant, the said manager cheerfully greets them in a manner that is not duplicated anywhere.

In fact, in this restaurant they do not experience the cold nuisance complaints that you find in other restaurants. In thisrestaurant the employees try to show affection and build friendly relationships with the customers, instead of the usual seller - buyer relationships.

The employees smile a lot and give special attention to serving their customers, this attention stems from love and affection for their guests. The employees establish such relationships with their guests that the guests not only feel that they should come back but also bring their friends. It is clear how effective this method is in attracting new customers”

Headded: “Good Manners have not played a more important role throughout history than at this time. They have become the capital of those who wish to bring happiness and success to their lives” .10

Imam as-Sadiq (a.s .) included cheerfulness among the signs of man’s ability to reason. He said:

“Those who have the most perfect reasoning amongst people are those who have the best manners” .11

Samuel Smiles says:

“History shows us that the greatest geniuses were happy and Optimistic men, for they realized the real meaning of life and tried to manifest their reason in their flesh. When one reflects on their achievements, he can clearly notice their healthy souls and thinking and their kindness and enthusiasmThe greatest souls and most intelligent people all enjoy cheerful faces and happiness. Their manners were examples for those who adhered to them and were influenced by their conduct, hence they followed the light of’ their kindness and natural happiness” 12

The Honorable Messenger (S) said:

“The most important traits which will lead my nation to Paradise are fear of Allah and good manners” 13

Consequently it is incumbent upon him whose leader is reason and who desires to lead an honorable life to achieve this priceless spiritual capital, good manners. In order to eradicate an unwanted characteristic, man needs earnest desire to reach his goal. A glance at the disadvantages that bad manners leave provides an incentive to lead him into struggling to eradicate such manners.

Notes

1.Rawdah al-Kafi .p.268.

2.Nahj a1-Fasahah, p.371.

3.Wasa’il ash-Shia v.2, p. 222.

4.Fada’il al-Khamsah , v.1. p. 119.

5.Wasa’il ash-Shia , v.2, p. 221.

6.Pirozi Fikr .

7.Musadrak al-Wasa’il , v.2, p.83.

8.Akhlaq .

9.Ghurar al-Hikam p. 279

10.Khish tanSazi

11.Wasa’il ash-Shiah , v.2 , p. 221.

12.Akhlaq .

13.Wasa’il ash-Shiah , v.2 , p. 221.

Optimism

Trust and Peace of Mind

Man needs stability more than any other thing in his unstable life. Those who engage themselves struggling to achieve goals without being equipped with the weapon of stability face failure anddefeat . In fact, as one’s responsibilities increase, his need for stability and assurance also increases. In light of this fact, it becomes the duty of everyone to learn how to avoid anxiety and revert to stability and assurance.

Struggling to acquire wealth, power, fame, and other material gains is not but falsehood. Efforts made in this path will go to waste, because man’s happiness lies in his own soul, just as the spring of misery lies deep in the heart. Medicine, according to Imam ‘Ali, the Prince of the Faithful (a.s .), is within man’s own soul, so we cannot find in outside influences the same effect that lies within the powerful resources of the human soul. Because outside influences are temporary, it is impossible that they would lead man to complete satisfaction.

Apictatus says: “We must let people know that cannot find happiness and good luck in places they randomly search for themselves. Real happiness does not lie in power and ability. BothMirad andAgluis were miserable people despite the great power they had.

Likewise, happiness does not lie in wealth and large amounts of money. Croesus, for example, was not happy even though he had vast wealth and treasures. Happiness also cannot be achieved by governmental powernor by political chokes.

The RomanCeasers were unhappy despite their great power. Actually, happinesscan not be achieved by acquiring the above mentioned gains together. Nero,Sandnapal andAghamnin were known for their continuous weeping because they were like toys in the hands of misfortune.

Yet they had all the benefits of wealth,power and fame. Therefore, man has to search for the means of real happiness in his own soul and conscience.”

We must admit that the solution for many unsolved questions innature, and the rapid increase in machinery are not enough to bring about a worry free life. This new machinery isnot only unable to reduce the amount of suffering in the world, but has also brought with it many new problems and uncertainties.

Therefore, in order to free ourselves from the continuous sufferings of life and go beyond the blackclouds which darken our souls, we urgently need rightly guided minds. The mind can secure human happiness the same way it was able to bring aboutmany advancements in our material living. It is here that the power of thinkingbecomes clearly manifested and shows its astonishing influence on man’s life.

Clear mindedness is a fluent spring which advance man to a more excellent degree than material gains can by introducing him to a vast new world. Righteous thinking prevents clever individuals from becoming toys in the hands of money. Those whose thinking abilities grow to become the center of their existence can steadfastly stand in the way of infliction when it befalls them, by adopting a positive outlook.

In order to safeguard ourselves from being victims of various events, and to protect ourselves from the waves of negligence and exaggeration we must establish a scale of thinking for ourselves by which we can judge our behavior and conduct; hence guiding our souls to correct thinking that may equip us with spiritual powers to defeat anxiety.

A leading western scholar says:

“Perhaps we are unable to elect the counted individualswho’s conduct and ways of thinking are most hike ours, but we are free to select our thoughts. We are the judges of our minds. We may choose that which we deem appropriate. The external causes andinfluences which we observe are not part of us that they may force us to think in a certain way.

Therefore, we must choose the correct way of thinking and eradicate disadvantageous ones. Our soulsare directed to the path of our thoughts. In other words, our thoughts direct us in any manner they wish; because ofthis we should not allow ourselves to hold any evil thoughts or to occupy our minds with that which we resent.

Such thoughts can capture us and make us victims of different kinds of misery. We must struggle continuously towards achieving perfection and reaching the noblest hopes and most honorable goals as the secret of success and happiness lie in righteous thinking only.”

The Effects of Optimism

In the same manner in which the body system becomes disturbed by various illnesses, the harmony of thoughts, which are held by one’smind becomes disturbed by different factors and evil traits. Despite the powers of the mind, itcannot be independent of a person’s conduct. Therefore, man can only feel happiness when he enjoys good manners that conform to his thinking,conduct and enthusiasm.It is the responsibility of men to eradicate the roots of the traits that blacken his comfort and happiness.

Two elements that help create harmonious thinking are optimism and a positive outlook towards life and others. Optimism and positive expectations of those around you are guaranties of comfort for those who live in the field of humanity. Contrary to optimism are pessimism andill-thinking of others which bring a halt to the ability of righteous thinking and reduce the ability to move towards perfection.

Optimism can best be described as a light in darkness which widens as the horizon of thinking does. Withit the love of kindness grows in man, thus counting a new development in his view on life and in his outlook at it. Enabling man to see a more beautiful color of life, hence, achieving the ability to observe all people in a new light and the powerto equally and justly judge each one of them. An optimistic man’s sufferings vanish and his hopes increase while keeping his apparent and spiritual relations with the various elements of the society in the best manners.

There is not a factor able to reduce the number of problems in a man s lifelike optimism can. The features of happiness are more apparent on the faces of optimists, not only in the instances of satisfaction but throughout life in positive and negative situations alike. The light of happiness shines from the optimist’s comfortable soul of the optimist at all times.

The need to acquire other’s trust is essential. In order for trust to exist between individuals, optimism must become part of their lives. This is afact which has its direct influence on the happiness of the individual and society. Trust among the members of any society is an important factor in the advancement of that society.

The opposite is also true, for mistrust can always be a destructive element in the future of any social entity. The deeper the communication is between the various elements of the society, the faster development and advancement are. Also, among the leading social fruits of optimism are harmony,cooperation and trust. Moreover, peace in any social life can only be enjoyed if therelationship between the members of that life are built on affection along with trust and good expectations of others.

A scholar in this field of study said:

“Good expectation is a feature of belief, and nothing can be achieved without belief and hope.”

When one’s trust in others increases, his trust in himself also increases; this is one of the naturaloccurrences which happen in all societies with no exceptions. At thispoint we should not ignore the fact that there does exist a big difference between optimism and trust in others, and the unreasonable quick belief in any person.

Trust does not mean that a Muslim should totally submit to those he does not know or listen to what they say without investigating their realities and examining them. Likewise, we cannot generalize the concept of trust to include those who are open in their crimes and injustices.

In other words, trust has exceptions and should exclude some members of the society under certain conditions. In fact, a trusting person practices scrutiny and studies the expected conclusions of every matter.

Therefore, his conductis built upon precaution and carefulness, and his actions depend on careful examination and deep reflections.

Islam Calls for Optimism and Trust

Islam has planted root in the believers by filling their hearts with faith. It is in this manner that our religion leads its adherents to comfort and stability. The Holy Qur’an states that the Honorable Messenger (S) was so confident that the hypocrites criticized him for it.

Islam commands its followers to trust each other, and to assume that another’s intentions are good. Therefore, itis not permitted for anyone to judge a Muslim’s actions as corrupt without proper evidence for such a judgment.

The Prince of the Faithful (a.s .) said:“Expect good from your brothers, unless something happen that makes you rule otherwise; and do not assume a word of his is evil when there is still the possibility of it being good” .1

When people trust each other, it increases their love towards each other and brings harmony into their lives. The Muslims’ Imams expressed the importance of trust in many ways. Imam ‘Ali (a.s .) once said:“He who trusts others gains love from them.” 2

Dr.Mardin is quoted as saying:

“When you establish a friendship with someone, try to observe only his positive points: then try to appreciate in your consciences those good traits von have found in him. If you are able to center this advise in your mind, on will live a good and satisfactory life, and will discover that everyone presents his good and kind sides to you while trying to win your friendship forhimself .” 3

It is even possible that optimism and trust affect the thinking and conduct of the misguided ones. In summary, they (trust and optimism) provide grounds for the salvation of such people.

Imam ‘Ali (a.s .) once said:“Trust rescues him who indulged in sin.”

Dr. Dale Carnegie states:

“Recently I met the manager of a franchise of restaurants. This particular chain of restaurant is called “The Honorable Deal”. In these restaurants, which were established in 1885, the employees never presented a bill to the customers;instead thecustomers order what they wish to eat and after the meal they calculate the charges and pay the cashier without any questions.

“I said to the manager: ‘Of course you have a secret inspector?! You can’t trust all the customers of your restaurant?’ He answered: ‘No, we do not secretly watch ourcustomers, yet, we do know that our method is appropriate, otherwise we would not have been able to advance during this last half century.’ The customers of this restaurant feel that they are dealt with honorably, it stems from the idea that the poor, rich, thief, and beggar all try to conform to the good conduct which is expected of them here.”

Mr. Louis, a social psychologist, has said:

“If you interact with an unstable, ill-natured man and are trying to lead him to goodness and stability, try to make him feel that you trust him, treat him like a respected and honorable man. You will find that he tries to keep the trust that you have placed in him. Consequently, in order for him to prove that he is worth your trust, he will try to do what makes him qualified for your trust.”

How to Win Friends

Dr. GilbertRoben wrote:

“Trust children. WhatI mean is deal with them as if they have never made a mistake. In otherwords erase their past and forgive their wrong conduct. Try to assign important duties to those who do not behave well. With every new job that yougive them make it appear as if they have improved their behavior, and that they have become qualified for the job you have given them.

It is possible to remove theobstacles which stand in the way of correction by good conduct and trusting the ones to be corrected. From here we can say that most of the unwanted are not but reactions to fill space in the lives of the individuals.”

SirYal Bint used to suggestto trust children who have a habit of stealing with some money, and give them jobs which conform to the ability of those who are lazy. Trust guarantees comfort to the person.

Imam ‘Ali (a.s .) said:“Trust is a comfort to the heart and security in faith.” 4

Trust also releases the pressure created by the miseries and misfortunes of life.

Imam ‘Ali (a.s .) stated:“Trust reduces depression.”

Dr.Mardin said: “There is not a thing that makes life more beautiful in our eyes, reduces our sufferings, and paves the way for success like optimism and trust do. Therefore, be careful of painful thoughts just as you are cautious of illnesses and their dangerous effects. Open your minds to optimistic thinking and you will see how easily you can rescue yourself from existing thoughts.” 5

It is essential for Muslims to behave with each other in such a way that does not leave room for ill expectations to penetrate their society. Imam ‘Ali (a.s .), on this subjects, used to advise the Muslims to think positively about each other and not to act in a manner that would make others mistrust them. He (a.s .) also recommended that people should avoid places of suspicion. He is quoted as saying:“He who holds hope in you has given you his trust, therefore do not disappoint him” .6

Imam ‘Ali (a.s .) made the judging point for man’s reason his thinking about others when he said:

“Man’s expectation is the scale for his reason, and his conduct is the most truthful witness to his authenticity.” 7

Because an individual whose expectations of people is negative lacks the ability to reason logically, Imam ‘Ali (a.s .) made the Muslim’s refusal of ill-thinking a sign of their spiritual power. He also said:“One who refuses ill expectations of his brother, has healthy reason and his heart is at peace.” 8

Samuel Smiles said:

“It has been proven that those who have strong natures andspirits, are naturally happy and hopeful in life. They look at everyone and everything with trust and ease. Wise men see beyond every cloud a shining sun, and realize that behind every misery and infliction, exists the happiness they long for. These people find new power every time theyare inflicted with a new problem; and find hope with every depression or sadness.

Such nature enjoys real happiness, and its advocates are lucky. The light of gladness shines in their eyes and theycan always be seen smiling. The hearts of these individuals sparkle like stars and they see everything with an understanding eye and with the color they wish.”

Imam as-Sadiq (a.s .) considered good expectation to be one of the Muslim’s rights on each other.

“Among the rights of a believer to another believer.., is not to doubt him.” 9

Truly the element most capable of giving man optimism and trust is faith. Had all people been one nation who believed in Allah, His Messenger, and the Last Day, it would have been natural for everyoneto truly trust each other. The lack of faith among people is the reason for the acute disease of mistrust in society. A believer, whose heart is comfortable with belief and trust in Allah, depends on that unlimited power whenever heis inflicted with weakness. He seeks refuge in Allah during hardships: this trains his souls and deeply affects his morals.

Notes

1. Jami’ as-Sa’adat v.2, p. 28.

2.Ghurar al-Hikam .

3.Pirozi Fikr (Persian).

4.Ghurar al-Hikam p. 376.

5.Pirozi Fikr (Persian).

6.Ghurar al-Hikam p. 680.

7.Ghurar al-Hikam p. 474.

8.Ghurar al-Hikam p. 676.

9.Usul al-Kafi V 1. p. 394.